[Advaita-l] Question about Sri Vidyaranya's JMV & jnani matra

Praveen R. Bhat bhatpraveen at gmail.com
Wed Mar 27 09:55:28 EDT 2019


Thanks to Venkatraghavanji for patiently elaborating the logic on the topic
brahman, jIva and jagat.

Although I do not seek to enter the ongoing debate on topic yet again, I
just want to express something in short.

brahman imagines jaDa-jagat with its mAyAshakti and becomes a jIva
as-though by associating itself with a segment of jagat as its
body-mind-sense-complex. Now, its only fair to say that the imagined jagat
is mithyA and jIva is nothing but brahman since jagat not only doesn't want
mukti, it cannot even get it, being jaDa. The sentient jIva which is the
name for brahman imagining a relation with an imagined world needs
imaginary mukti, being deluded, to remain in its own sacchidAnda-svarUpa
that never went away.

In other words, the jIvatva for brahman is imagined due to association with
an imagined jagat and thereby brahman itself is jIva. AFAIK, there is no
word "jagat-tva" seen in the shAstra for brahman which makes it jagat. My
only hope is that those sitting on the sidelines and reading this thread
can see without confusion that jIva is not mithyA but jIvatva is mithyA.
Those who have studied vyAkaraNa know that tva-pratyaya stands for tasya
bhAva, meaning jivasya bhAva. For whom? For brahman. That is mithyA. Yet,
in more other words, the individuality resulting by carving out a piece of
imagined jagat as the body-mind-sense-complex, brahman becomes an
individual! The individual is brahman whole in svarUpa, but the
individuality is imagined. jagat has no svarUpa of its own, but being
imagined, it rests on the only real thing which is brahman, its adhiShThAna.

My apologies for being summarily noisy again! I hope it was brief.

--Praveen R. Bhat
/* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know
That owing to which all this is known! [Br.Up. 4.5.15] */


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